English
Now I will speak. Under the power of conceptualization, from the inexhaustible energy of the ālaya-vijñāna represented by the letter A, the element represented by the letter NA appears as wind. The characteristic of wind is lightness and movement, possessing the nature of constant change. When it is merely apparent, the net is inseparable from the nature of wisdom, the skandhas. Under the power of pure conceptualization, the ālaya-vijñāna, which is Samantabhadrī herself, transforms universally from inexhaustible energy. The wind, in its state of purity, appears as the Samaya Tārā. When it is merely apparent, the net is the nature of wisdom, inseparable from Amoghasiddhi, the father. Universal transformation is how the activity of accomplished wisdom benefits sentient beings in any way. Her consort also has a name that corresponds to her meaning, Tārā, because she places sentient beings on the ground of Buddhahood, hence the name Tārā, which corresponds to her meaning. The inner hero and the gatekeeper are shown as: Ka is the supreme of the eye's mind. And so on. Explaining consciousness as mind, as stated in the Excellent Ornament: All consciousness is mind. The mind's consciousness is decisive. The nature of mind is various wisdoms. Therefore, it is called the supreme of mind. Again, why is consciousness called mind? Because consciousness recognizes the appearance of objects through the five sense consciousnesses and is accompanied by the immediately following mind. Mind in its state of purity is mind, therefore mind and consciousness are universally present. A, the letter of dharmatā, transforms from the inexhaustible due to the condition of the throat, appearing as the five letters of the Ka group, and when merely apparent, it is inseparable from A itself. When it appears as conceptualization, from the state of the ālaya-vijñāna represented by A, conceptualization appears to grasp the eye consciousness. When it is in the state of purity, from the space of the ālaya-vijñāna Samantabhadrī, what appears as eye consciousness is called eye. When it is in the state of purity, it is called mind. The nature of the mind of Bhagavan Vairocana, the bodhisattva is the essence of the earth, the supreme is the energy of the wisdom of the Sugata, because it is self-manifested, it surpasses the path, therefore it is supreme. Kha is the supreme of the ear's mind. Therefore, A itself appears as Kha due to the condition of the throat from the inexhaustible energy, and ultimately does not depart from A. From the state of the ālaya-vijñāna represented by A, although it appears as the ear consciousness grasping sound
Chinese
在彼处清净之时，阿赖耶识的声持清净，显现为身之时，转为语之部类观世音自在。识于处清净与宝生佛之心观世音自在显现。殊胜释：嘎是鼻之心的殊胜。文字阿不灭之力的喉咙之缘故显现为嘎。彼之分别念时，鼻识于处清净，象征虚空藏。阿象征的不灭阿赖耶识，虽显现如分别念鼻识，然彼显现空无二别，平等性显现无量光佛之心自显现。噶是舌之心的殊胜。阿不灭之力的喉咙之缘故显现为噶。彼分别念显现之时，阿赖耶识不灭之力，显现为领受者舌识。彼于处清净之时，阿所象征的普贤佛母虚空，舌识于处清净之义，不空成就佛之心。显现为菩萨金刚手。我是心亦怖畏者。阿不灭之力的咽喉之缘故，文字我显现。未动于阿。彼阿所象征的阿赖耶识之自性中，显现为身识。彼之分别念清净，于处转变之时。阿赖耶识普贤佛母虚空中，我所象征的大忿怒尊阎魔敌等显现。此处心亦怖畏者。眼识等四分别念，彼于处清净之四菩萨，善分别念与恶分别念一切平等性法身之自性中不住。名为心亦怖畏者。擦是眼之身的殊胜等。境为身之说者，幻化金刚经中：四识所缘之境，所见等，所缘故身之殊胜。故境为身之说者，乃依于境而生识，无境则无识之名，故生之初亦身，所缘所依故亦身。阿不灭之力的舌尖之缘故显现为擦。虽显现然未动于阿，阿所象征的普
English
When it is pure in that place, the sound-holding of the Alaya consciousness is pure, and when it appears as the body, it transforms into the speech family of Avalokiteśvara. The consciousness is pure in place, and the heart of Ratnasambhava appears as Avalokiteśvara. Supreme Commentary: 'Ga is the supreme of the heart of the nose.' The letter A appears as Ga due to the condition of the throat from the power of non-cessation. When that is conceptualized, the nose consciousness is pure in place, symbolizing Akashagarbha. Although the conceptualized nose consciousness appears from the non-ceasing Alaya symbolized by A, that appearance is inseparable from emptiness, and the self-appearance of Amitabha's heart appears as equality. 'Gha is the supreme of the heart of the tongue.' The letter Gha appears due to the condition of the throat from the power of non-cessation of A. When that is conceptualized, the non-ceasing power of the Alaya consciousness appears as the experiencing tongue consciousness. When it is pure in that place, the meaning of the tongue consciousness being pure in the space of Samantabhadri symbolized by A is the heart of Amoghasiddhi. It appears as the Bodhisattva Vajrapani. 'Nga is also the terrifying heart.' The letter Nga appears due to the condition of the throat from the power of non-cessation of A. It does not move from A. That itself appears as body consciousness from the nature of the Alaya symbolized by A. When that conceptualization is purified and the place is transformed, the great wrathful Yama, etc., symbolized by Nga, appear from the space of Samantabhadri of the Alaya consciousness. Here, 'also the terrifying heart.' The four conceptualizations, such as eye consciousness, those four Bodhisattvas, all good and bad conceptualizations, do not abide in the nature of the Dharmakaya of equality. It is called 'also the terrifying heart.' 'Tsa is the supreme of the body of the eye,' and so on. Speaking of the object as the body, in the Magical Vajra Sutra: 'The object aimed at by the four consciousnesses, what is to be seen, etc., is the supreme of the body because it is aimed at.' Therefore, speaking of the object as the body means that consciousness arises dependent on the object, and without an object, there is no name of consciousness, so the beginning of arising is also the body, and it is also the body because it is aimed at and relied upon. Tsa appears due to the condition of the tip of the tongue from the power of non-cessation of A. Although it appears, it does not move from A, the All
Chinese
从根本不灭的能量中，所谓的“眼”，显现为眼睛的对境，色法的集合。虽然显现，但与阿赖耶识无别。当此分别念于本位清净之时，以ཙ表示的眼睛的对境，各种色法的差别，在证悟的支配下，对于分别念也是身的界，即是遍照如来的身之自性，天女拉西亚玛，是果的显现，故为殊胜。 “ཚ་是耳之身的殊胜。” 意思是，从不灭的能量中，因舌的缘故而显现为ཚར་，但未曾离开阿。此即是以阿表示的阿赖耶识的自性中，以分别念的体性，显现为以ཚ表示的耳之对境，声音的各种差别。此即于本位清净之时，显现为宝生如来的身之体性，天女鬘母。解释殊胜的种子字。 “ཛ་是鼻之身的殊胜。” 意思是，从不灭的能量中，因舌尖的缘故而显现为ཛར་，此即未曾离开阿。分别念是以阿表示的阿赖耶识的自性中，以ཛ表示的鼻之对境，气味的集合而显现。此于本位清净之时，显现为无量光如来的身之体性，天女吉尔蒂玛。 “ཛྷ་是舌之身的殊胜。” 意思是，字母阿不灭，从舌尖的缘故显现为ཛྷར་。此即未曾离开阿。从根本不灭的能量中，显现为以ཛྷ表示的舌之对境，味道的集合。虽然显现，但未曾离开阿赖耶识。此即于本位清净之时，味道的界全部显现为空性无别，是不空成就如来的身之体性，天女歌舞母。 “ཉ་也是身的怖畏者。” 意思是，从不灭的能量中，因舌尖的缘故显现为ཉར་。此即未曾离开阿。分别念是从未证悟的阿赖耶识的自性中，也显现为如身体的根。虽然显现，但未曾离开阿赖耶识。此即于本位清净之时，显现为大威力忿怒尊，也是身的怖畏者。如是，以上将四境，执持为四清净之天女，从平等性的自性中，由于一切边执皆清净，故为怖畏者。忿怒尊也能摧毁一切不顺品。 ཙའི་ཚན་与境相连，以上也已讲述。 ཙ་ཙརྱ་ན་སྤྱོད་ཡུལ་意思是仅仅显示境。 “པ་是眼之语的殊胜。” 等等。将根分为三种，是种种
English
From the energy of the unceasing ground, the so-called "eye" appears as the collection of forms, the objects of the eye. Although it appears, it is inseparable from the Alaya. When this conceptualization is purified in its place, the particulars of the objects of the eye, the forms represented by ཙ, are under the control of realization, and for conceptualization, it is also the realm of the body, that is, the self-nature of the body of Vairochana, the goddess Lasya, which is the appearance of the fruit, hence it is supreme. "ཚ་ is the supreme of the body of the ear." It means that from the unceasing energy of A, it appears as ཚར་ due to the tongue, but it has not moved from A. That is, from the nature of the Alaya represented by A, with the nature of conceptualization, it appears as the particulars of the objects of the ear, the sounds represented by ཚ. When it is purified in its place, it appears as the nature of the body of Ratnasambhava, the goddess Mala. It explains the supreme seed syllables. "ཛ་ is the supreme of the nose of the body." It means that from the unceasing energy of A, it appears as ཛར་ due to the tip of the tongue, and it has not moved from A. Conceptualization is from the nature of the Alaya represented by A, it appears as the collection of smells, the objects of the nose represented by ཛ. When it is purified in its place, it appears as the nature of the body of Amitabha, the goddess Ghirti. "ཛྷ་ is the supreme of the tongue of the body." It means that the letter A is unceasing, and it appears as ཛྷར་ due to the tip of the tongue. It has not moved from A. From the unceasing energy of the ground, it appears as the collection of tastes, the objects of the tongue represented by ཛྷ. Although it appears, it has not moved from the Alaya. When it is purified in its place, all the realms of taste appear as emptiness inseparable, it is the nature of the body of Amoghasiddhi, the goddess Dancer. "ཉ་ is also the terrifying one of the body." It means that from the unceasing energy of A, it appears as ཉར་ due to the tip of the tongue. It has not moved from A. Conceptualization is from the nature of the unrealized Alaya, it also appears as the sense organ of the body. Although it appears, it has not moved from the Alaya. When it is purified in its place, it appears as the great powerful wrathful one, and it is also the terrifying one of the body. Thus, above, holding the four objects and the four goddesses of purified objects, from the nature of equality, because all clinging to extremes is purified, it is the terrifying one. The wrathful one also destroys all unfavorable things. The group of ཙ is connected with the object, and it has been explained above. ཙ་ཙརྱ་ན་སྤྱོད་ཡུལ་ means it only shows the object. "པ་ is the supreme of the speech of the eye." And so on. Dividing the senses into three is various.
Chinese
能知晓并与境相合的，是依靠根而能表达，一切语言的表达都是表达，所以和语相似。如果从声音的角度来说，就是“帕拉玛尔塔（梵文，paramārtha，胜义谛）代表真谛”，因此，代表它的菩萨是，根虽然能明了境与识，但根的自性是离戏的，所以代表真谛。字母阿，从不灭的能量中，因唇势的缘故而显现为帕。虽然显现，却不离阿本身。在分别念生起时，从阿赖耶识不灭的能量中，以帕所代表的眼根，显现为如扎玛花一般。虽然显现，却不离阿赖耶识。当它在自性清净时，眼根在自性清净的状态中，显现为遍照如来语的自性，菩萨慈氏的身相。 “帕是耳的语之精华。”阿从不灭的能量中，因唇势的缘故而显现为帕。虽然显现，却不离阿本身。在分别念生起时，从阿赖耶识不灭的能量中，耳根显现为如卷曲的麦穗。它不离阿赖耶识。当它在自性清净时，以帕所代表的耳根，其自性清净的状态，显现为宝生如来语的精华自性，菩萨除盖障的身相。 “巴是鼻的语之精华。”阿从不灭的能量中，因唇势的缘故而显现为巴。虽然显现，却不离阿本身。当它在分别念生起时，从阿赖耶识不灭的能量中，以巴所代表的鼻根，显现为如合拢的铜鼻烟壶。它不离阿赖耶识。当它在自性清净的征象中，从阿赖耶识普贤佛母的虚空中，鼻根在自性清净的状态中，显现为无量光如来语的自性，菩萨普贤的身相。 “巴是舌的语之精华。”阿从不灭的能量中，因唇势的缘故而显现为巴。它不离阿本身。在分别念生起时，从阿赖耶识不灭的自性中，舌根显现为如半月，却不离阿赖耶识。当它在自性清净时，在阿赖耶识普贤佛母的虚空中，以巴所代表的舌根，其自性清净的状态，显现为不空成就如来语的